| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1422

Narrated Ma’n ibn Yazeed (may Allah be pleased with him): My grandfather, my father and I gave the pledge of allegiance to Allah's Messenger ﷺ. The Prophet ﷺ got me engaged and then got me married. One day I went to the Prophet ﷺ with a complaint.My father set aside some dinars for charity and gave them to a man in the mosque. I went to that man and took back those dinars. He said: "I had not intended you to be given." So, we went to Messenger of Allah ﷺ, and put forth the matter before him. Heﷺ said to my father, "Yazeed, you have been rewarded for what you intended." And heﷺ said to me, "Ma'n, you are entitled to what you have taken.".

Commentary : Pledging allegiance entails the conclusion of a contract and the making of a covenant, and it is called in Arabic al-Mubaaya’ah (i.e., a word that means sales) as an analogy for making a transaction, as if everyone sold what they owned. On the part of the Messenger of Allah ﷺ; a promise of reward, and on their part of the pledgers: a commitment to obedience.
In this hadeeth, Maʿn ibn Yazeed al-Sulamee (may Allah be pleased with both of them) reports that he, his father, and grandfather al-Akhnas ibn Habeeb (may Allah be pleased with him) pledged their allegiance to the Messenger of Allah ﷺ.Later on, the Prophet ﷺ proposed on behalf of Maʿn ibn Yazeed to a woman and asked the woman’s guardian for their approval for her to marry him, who in turn gave her to him (Ibn Yazeed) in marriage.
The narrator related that his father had offered the alms and placed it in the care of a man in the mosque so that he could distribute it to someone deserving of the charity. But then Maʿn went and took it and told his father about it. Afterwards, his father informed him that he had intended this alms money to go to him (Ma’n). It was said: what is meant by the alms here is: that it was a voluntary charity, and not the prescribed alms tax (zakat). The two of them quarrelled and took up the matter to the Prophet ﷺ. The Messenger of Allah ﷺ ruled between them [stating] that: Yazeed will be rewarded for what he had intended to give in charity, and that Maʿn owned what he took because he was poor and belonged to the general group of the needy who were allowed to receive the alms from the deputy who is authorised to distribute it.
From the other benefits that we can conclude from this hadeeth is that it highlights that the one who offers alms [and charity] will be rewarded for what he intended, whether it finds the one who is deserving of it or not.
It shows that the son has the right to argue with his father, and it would not be out of disobedience if it was done so appropriately [i.e., with tact].
And lastly, it shows the permissibility of appointing a representative to distribute the alms and charity..

1423

Narrated AbooHurayrah (may Allah be pleased with him): The Messenger of Allah ﷺ said, "Seven people Allah will place them under His Shade on the Day when there would be no shade but the Shade of His Throne (i.e., on the Day of Resurrection): And they are: a just ruler; a youth who grew up worshipping Allah; a person whose heart is attached to the mosques; two men who love and meet each other and depart from each other for the sake of Allah; a man whom an extremely beautiful woman seduces (for illicit relation), but he (rejects this offer and) says: 'I fear Allah'; a man who gives in charity and conceals it (to such an extent) that the left hand does not know what the right has given; and a man who remembers Allah in solitude and his eyes become tearful"..

Commentary : The Day of Resurrection is a crucial day with many terrors. It is the Day on which the sun draws near the heads of the people and its heat intensifies over them. The Messenger of Allahﷺhas given good tidings to us that Allah will place some of His servants under His shade on that day in which no other shade except for His, Exalted Be He.
In this significant hadeeth, the Messenger of Allah ﷺmentions seven kinds [of people] in his nation who will enjoy Allah’s Shade on that day in which no one else will be shaded except for those whom Allah will cover in His shade. What is meant by shade here is: the shadow of the Throne, as it is was explained in other hadeeths; one of which is related in Musnad Ahmad and Sunan al-Tirmidhee; it is reported on the authority of AbooHurayrah (may Allah be pleased with him) that the Prophet ﷺ said:: “Whoever relieves [someone] from his debtor or erases their debt for him, will be under the shade of the Throne on the Day of Resurrection.” If what is meant [by this] is the shade of the Throne; then it follows that they are under the protection and honour of Allah, The Almighty.
The first of these seven [types] of people is: the just ruler. He is a just ruler over his subjects who preserves their rights, considers their interests, and rules over them with the Sacred Law of Allah, The Mighty and Majestic, and upholds the good in both religious and worldly affairs.
The second is the young man who grows up diligently worshipping his Lord and is committed to obeying His Commands and Prohibitions. The young man is specifically mentioned [here] because worship in youth is harder, more tiresome, and more difficult at this age; due to the many reasons for sin and disobedience, and the prevalence of desires; so, if he clings to worship during those time[s], it indicates the strength of his piety and the greatness of his fear in Allah.
The third is the man whose heart clings to the mosques. He is very fond of and is attached to the mosques. He visits them frequently and spends large amounts of time in them - remaining for the congregational and obligatory prayers and waits for prayer after prayer [to begin], as if his heart was a lantern of the masjid.
The fourth is: two people who love one another for the sake of Allah, and for His Pleasure and obedience, and not for a worldly purpose. They meet for His sake, and maintain this love for Allah, Glory be to Him. The narrator’s statement: “They meet and part ways for His cause” is clear: that their love for Allah is sincere at the times of their meeting and departure.
The fifth: is a man who was asked to engage in illegitimate sexual relations by a beautiful woman of noble descent, lineage, rank, and prestige, and refuses so by saying: ‘I fear Allah.’ It is possible that he only says that verbally; reprimanding her for attempting to commit adultery. Or, he says that in his heart, and his actions confirm that the fear of Allah prevents him from committing what angers Him. The reason women with status and beauty are particularly mentioned is due to the great desires in it. With this act, despite these many temptations, he has achievedthe perfect ranks of obedience and fear of Allah, The Almighty, and these are the characteristics of the righteous.
The sixth is a man who offers voluntary alms and goes to great lengths in concealing it. He covers them from everything, even from himself; so that his left hand does not know what his right one spends. Only, he ﷺ mentioned the right and left to exaggerate the concealment and secrecy in giving charity. He offered them both as examples because the right hand is close to the left, and [both] accompany one another. The meaning of the example given is: If his left hand was an alert man, he would not have known about it [the right hand and its spending]; due to the emphasis in concealing it. And this is the best [form] of charity, and the furthest from hypocrisy. Although it is prescribed to speak publicly about charity and zakat if it is free from showing off, it is intended to urge others to spend, emulate others, and make the rites of Islam known.
And the seventh is the man who remembers Allah with his tongue in seclusion or remembers with his heart: the greatness of Allah The Almighty, his eventual encounter with Him, that he is always standing in His presence, and that he is held accountable for his deeds all while he is alone, and secluded from people; because at that time, he is further away from hypocrisy. It was said: that his heart is free from paying attention to anything other than Allah, so that even if he is among people, his tears will flow out of fear in Allah, The Almighty.
These seven will only attain this grace by sincere devotion to Allah, The Almighty and fighting their desires; for the capable leader who is in power is not able to be just, except by opposing his whims. The young man who prefers to worship Allah over the calls of his youth would not be able to do so, had he not fought his desires. The man whose heart clings to the masjid encourages him to struggle against the inclinations that call him to places of pleasure. The one who secretly offers alms and charity to those on his left side would not have been able to do so had he not overcome his desires. And for those who: are called by a beautiful, noble woman and fear Allah, The Mighty and Majestic and opposed his cravings; and those who remember Allah, The Mighty and Majestic in private, with their eyes overflowing [with tears] out of fear of Him - it was only by opposing their longings that led them to that. Thus, Allah saved them from the swelter, sweat, and hardship of the situation which will manifest on the Day of Resurrection.
Seven types of people have been mentioned in this hadeeth. There are other narrations that relate and add more categories other than those mentioned here; among them is what Imam Muslim narrates from the hadeeth of Aboo al-Yasar, Kaʿb ibn ʿAmr al-Ansaaree (may Allah be pleased with him), who narrates that the Prophet ﷺ said: “Whoever grants a reprieve to the one in dire straits or remits his debt for him, Allah will place him under His protection.” Also: the warrior [who fights for Allah’s sake] and those who aid them, the honest merchant, and whoever assists the slave [in attaining their freedom] as it is mentioned in other narrations and hadeeths; so, this indicates that the number of those mentioned in this hadeeth doesn’t provide a limit [for the number of categories]. Likewise, the mentioning of men in this hadeeth departs from what corresponds to the preponderant position [on the issue]; [as] there is no significance to it; for women are similar to men in what is possible regarding that [i.e., being able to implement characteristics described in this narration], and the provisions of the Sacred Law are general [in applicability] for all those who are legally responsible, both male and female.
From the other benefits that we can conclude from this hadeeth is that it highlights the merits of the seven mentioned categories, and the virtue of the one who remains free from sin and devotes themself in obeying their Lord throughout his life.
It urges us to partake in righteous deeds; because they are the reasons in which the contentment of Allah, May He be Exalted, will be attained in the Hereafter.
And lastly, it highlights that one of the blessings of Allah, The Mighty and Majestic on the Day of Resurrection is being granted refuge under His protection..

1425

Narrated ‘Aishah (may Allah be pleased with her): The Messenger of Allah ﷺ said "When a woman feeds (the poor) from her husband's house, without spending too much, she will have her reward, and her husband will be rewarded likewise because he earned it, and she will be rewarded for what she spent. The same applies to the storekeeper, without anything being detracted from their rewards.”.

Commentary : In this hadeeth, the Messenger of Allah ﷺ highlights the great status of charity and encourages people to practise it. He ﷺ clarifies the reward that a woman will receive when she gives in charity from the property of her husband, with his permission, whether his permission was explicit or implicit, if she knew that he would not mind her giving charity from his wealth. He ﷺ particularly mentions that when a woman gives in charity from thefood she keeps in house to those who are poor and needy, with the intention of charity and without that causing any harm to her household or intending to waste her husband’s wealth or causing harm to him, she will be rewarded for this spending. Likewise, her husband and the storekeeper will be rewarded since the former was the one who worked to earn it, and the latter is the one responsible for keeping the food of his master. That is to say, the husband and wife will be rewarded, and the master and his owned storekeeper will be rewarded when the wife or storekeeper does that. It is either each one of them will receive his reward in full and equallyor that each one of them will receive his own reward. The acceptable amount that can be spent in this case is that which the husband or the master usually approves and allows to be given away in charity. His approval can be at the time this happens or when he comes to know about it..

1426

Narrated AbooHurayrah (may Allah be pleased with him): The Prophet ﷺ said, "The best charity is that which is given out of surplus; and begin (charity) with those who are under your care.”.

Commentary : The legal system in Islam has come as a middle point between excess and neglect. One of the areas it covers is almsgiving. It dictates that the best charity - as the Prophet ﷺ reports in this hadeeth - is what a person takes out from his wealth after fulfilling the rights of himself and dependents so that the one giving alms does not become a person in need after offering his charity to someone; for this is the charity which is given out of surplus.
Then he ﷺ instructs us to begin with those who we provide for under our care. This is an indication that the spending on one’s family is better than giving charity to others because charitable almsgiving is voluntary, and adequate support (nafaqah) and maintenance for the family is obligatory. This is from the Prophetic pedagogy, and the order of prioritiesin nafaqahthat we should observe so that a person can meet the requirements necessary for his family and whoever else he is obliged to take care of. Then, he can offer alms and charity in the manner a rich person does.
From the other benefits that we can conclude from this hadeeth is it shows that we should give precedence with spending on ourselves and our dependents because caring for them is confined to him alone, unlike the others.
It highlights that a person should not give all of what he owns in charity, and that we should begin with the most important concerns in the matters of religion.
And lastly, it shows thatspendingon one’s family and the person who provides for them is regarded as a charity if the person intended it as such..

1427

Narrated Hakeem ibn Hizaam (may Allah be pleased with him): “The Prophet ﷺ said, "The upper hand is better than the lower one (i.e., the spending hand is better than the receiving hand); and begin (charity) with those who are under your care; and the best charity is that which given out of surplus; and he who abstains from asking others [for his needs] and he who abstains from asking others for money will be made self-sufficient by Allah"..

Commentary : Islam urges almsgiving and spending [on others] for the sake of Allah and clarifies that what Allah has [or them] is more permanent than what a person puts away for himself.
In this hadeeth, the Prophet ﷺ explains that the upper hand - which is the hand that spends and provides - is better and more beloved to Allah, The Mighty and Majestic than the lower hand - which is the one that requests and takes charity. Then he ﷺ instructs us to begin with ourselves and whatever family and children that we support. So, the best charity is what a person takes out from his wealth after fulfilling the rights of himself and dependents so that the one giving alms does not become a person in need after offering his charity to someone. And where he ﷺsays: This is an indication that the spending on one’s family] is better than charity because charitable almsgiving is voluntary, and adequate support (nafaqah) and maintenance for the family is obligatory. This is from the Prophetic pedagogy, and the order of prioritiesin spending that we should observe so that a person can meet the requirements necessary for his family and whoever else he is obliged to take care of. Then, he can offer alms and charity from the surplus that he still has.
Then,the Messenger of Allahﷺurges for content and self-restraint. Heﷺrelates that whoever forces himself to abstain from begging for anything or asks Allah to keep him in no need of others, Allah then will grant it to him, in that He will make him content, satisfied, and pleased with whatever He has given him.
And “and he who abstains from asking others for money”, that is to say: ‘whoever asks for wealth from Allah, Exalted be He, or he shows that he is not in need of the wealth of people and avoids begging until a person who does not know the realty of his condition considers him to be rich and self-sufficient. Then, “Allah will grant it”, in that He will fill his heart with riches so that he comes rich in his heart because affluence, in reality, is the richness of the soul.
From the other benefits that we can conclude from this hadeeth is that it highlights that we should give precedence with spending on ourselves and our dependents because caring for them is confined to him alone, unlike the others.

It highlights that a person should not give all of what he owns in charity and urges us towards lofty matters, and to abandon the ignoble.
It shows us that we should begin with the most important concerns in legal matters.
And lastly, that spending on one’s family and the person who provides for them is regarded as a charity if the person considered it as such..

1430

Narrated ‘Uqbah ibn al-Haarith (may Allah be pleased with him): Once the Prophet ﷺ offered the `Asr prayer and then hurriedly went to his house and returned immediately. I (or somebody else) asked him (as to what was the matter) and heﷺ said, "I left at home a piece of gold which was from the charity and I disliked letting it remain a night in my house, so I got it distributed.".

Commentary : It is necessary for the believing person to hasten and engage in good deeds because pitfalls may happen and thus hinder him from performing good deeds, and death can strike at any moment, and procrastination is not condemned and not praiseworthy.
In this hadeeth, ʿUqbah ibn al-Haarith (may Allah be pleased with him) reports that the Prophet ﷺ was with them for the late afternoon prayer (ʿAsr), and right after he ﷺ concluded his prayer, he ﷺ rushed to get up from his place and went to his home. “It did not take him long...”, is an allusion for hurriedly departing from his house. Then, his Companions (may Allah be pleased with them) asked him about what prompted this haste; to which the Prophet ﷺ explained to them that he ﷺ had left a tibr - which is a portion of gold before it is wrought - at his house, and this tibr was for charity. Then he ﷺ related that he disliked letting it remain at his house at night; and for that reason, he ﷺ hurried to divide it up for those who were in need.
It was said: the reason he ﷺhurried to distribute the almsis that he feared that whoever had a right to that piece of tibr would be in need of it, and [by delaying it] his right would have been held back from him that night. The Prophetﷺwas benevolent and merciful to the believers; so, heﷺ clarified the matter to his nation,in order that they follow his example and imitate him ﷺ.
From the other benefits that we can conclude from this hadeeth is that it highlights that the ruler and the scholar ought to hasten to meet the needs of the peopleand responded to them.
And lastly, it shows the permissibility for the imamto leave immediately after the prayer without sitting down [after the prayer]..

1432

Narrated Aboo Moosa al-‘Ash’aree (may Allah be pleased with him): Whenever a needy person would come to the Prophet ﷺ or he ﷺ was asked for help, he ﷺ would turn to those who were present and say, "Make intercession for him, and you will be rewarded; and Allah will carry out whatsoever He wills through His Prophet’s mouth.".

Commentary : The Prophet ﷺwas benevolent and merciful to the people and would hasten in upholding their needs and advocating for the people with truth and justice; to teach his cooperative ummah piety and cognizance of Allah.
In this hadeeth, Aboo Moosa al-Ashʿaree (May Allah be pleased with him) relates that whenever a beggar in need came to the Messenger of Allah ﷺto ask for alms; or, a person with a need came to him and asked of him to fulfil it – he ﷺ would help them with it and say, “Intercede for them, and you will be rewarded,“ that is to say: ‘You will be rewarded by Allah, The Mighty and Majestic for that.’ What is meant by intercession here is: aiding someone else in the matters of this worldly life, and in helping people in whatever is good for them in their worldly affairs. The Muslim should strive to help his fellow brother in his needs and what he asks of him, and intermediate to fulfil it so long as it is good and supports him in his religion and life, and that the need is not a sin or neglects a divine proscription [put forth by] Allah, The Almighty. As for other needs - such as granting relief for the impoverished, helping those who are in debt, and conciliating between two people who are quarrelling - so people should hasten to strive with me in addressing these issues.
Then, he ﷺ said: “and Allah will carry out whatsoever He wills through His Prophet’s mouth,” which means that whatever Allah decreed and foreordained will come to pass; so, if He decrees for a wish to come true, then it will come to pass. And if He decrees for it not to happen; then it will not manifest. Everything is by Allah’s Divine Decree and Foreordainment, and the reward for the mediator does not depend on his fulfilment of the need of the person, for he is rewarded for the mere pursuit of it all.
From the other benefits that we can conclude from this hadeeth is that it encourages mediating and interceding on behalf of people and striving to meet their needs.
And lastly, it confirms Allah’s Divine Decree and Foreordainment..

1433

Narrated Asmaa’ (may Allah be pleased with her): The Prophet ﷺ said to me: Do not withhold it or it will be withheld from you.”.

Commentary : The Prophet ﷺ used to guide his nation to lofty words and deeds and would preach to the people depending on their needs.
In this hadeeth, the Prophet ﷺ says to Asmaa’ bint Abee Bakr (May Allah be pleased with her and her father): ‘Do not withhold [your money]’- where we can see that the verbal noun, al-’Īkaa’ for this verb in Arabic means to tie the head of a container with a wikaa’, which is a rope or string that ties it [i.e., a waterskin or bag]. So, the meaning of this statement is: ‘Don’t hoard away and withhold your money from almsgiving out of fear of it dwindling, otherwise the substance of your sustenance will be cut off from you.’
The reason for this is what is mentioned in Saheeh al-Bukhaaree and Saheeh Muslim, where Asmaa’ (May Allah be pleased with her) asked the Prophet ﷺ a question about almsgiving and said: ‘O Messenger of Allah! I own nothing except that which al-Zubayr has left for me. May I offer the alms?” To which, he ﷺ said: “Offer it, and do not withhold it or it will be withheld from you.” In another agreed upon narration, it is reported that he ﷺ said to her: “Don’t count [it]” - where the Arabic verbal noun, al-Iḥṣaa’, for the verb used here means to have knowledge of the amount of something, whether by weight or quantity. So, the meaning of this statement is: ‘Don’t count what you are giving so that you may be increased by it and let that be a reason for it to be cut off.’ This indicates that almsgiving increases one’s wealth and can be a reason for blessing and increase. Whoever is miserly and does not give alms, Allah will withhold his sustenance from him, and prevent the blessing in his wealth and its growth.
One benefit that we can conclude from this hadeeth is that it shows that being miser greed with charity and alms - especially with what is obligatory to give (zakat) - leads to destruction of wealth; so, it’s as if generosity opens the doors of sustenance, [blessing, and growth]..

1434

Narrated Asmaa’ (may Allah be pleased with her): The Prophet ﷺ said to me: Do not withhold it or it will be withheld from you, and give what little you can.”.

Commentary : The Prophetﷺ used to guide his nation to lofty words and deedsand would admonish the people depending on their needs.
In this hadeeth, Asmaa’ bint Abee Bakr (may Allah be pleased with her and her father) came to the Prophet ﷺ and asked him about giving alms. The Prophet ﷺ said to her: “Do not withhold it”, meaning: “Do not store away your wealth or refrain from spending it for the sake of Allah and offering alms with it because that would be a reason for Allah to take away its blessing, increase, and growth from reaching you.
And he ﷺ said: “Give what little you can,” meaning: ‘Spend without rendering yourself poor as long as you are able to, even if it is just a little, and do not hoard and abstain from giving alms out of fear that [your wealth] will dwindle, otherwise the substance of your sustenance will be cut off from you.’
In Saheeh al-Bukhaaree and Saheeh Muslim, it is related that Asmaa’ (may Allah be pleased with her) asked the Prophet ﷺ a question about almsgiving and said to him: ‘O Messenger of Allah! I own nothing except that which al-Zubayr has left for me. May I offer the alms?” To which, he ﷺ said: “Offer it, and do not withhold it [or it will be withheld] from you.” And in another agreed upon narration, it is reported that he ﷺ said to her: “Do not count [it]” - where the Arabic verbal noun, al-Ihsaa’, for the verb used here means to have knowledge of the amount of something, whether by weight or quantity. So, the meaning of this statement is: ‘Do not count what you are giving so that you may be increased by it and let that be a reason for it [i.e., the blessings] to be cut off.’
From the other benefits that we can conclude from this hadeeth is that it shows that charity and almsgiving increase wealth, and that generosity opens the doors of sustenance, blessing, and growth.
And that refraining from offering charity and alms - especially with what is obligatory to give (zakat) - leads to destruction of wealth..

1435

Narrated Hudhayfah (may Allah be pleased with him): "`Umar (may Allah be pleased with him) asked, 'Who amongst you remembers the statement of Allah's Messenger ﷺ about afflictions'?' I said, 'I know it as the Prophetﷺ had said it.' `Umar said, 'No doubt, you are bold. How did he say it?' I said, 'A man's afflictions (wrong deeds) concerning his wife, children and neighbours are expiated by (his) prayers, charity, and enjoining good.' (The sub-narrator Sulaymaan added that he said, 'The prayer, charity, enjoining good and forbidding evil.') `Umar said, 'I did not mean that, but I ask about that affliction which will spread like the waves of the sea.' I said, 'O Chief of the Believers! You need not be afraid of it as there is a closed door between you and it.' He asked, 'Will the door be broken or opened?' I replied, 'No, it will be broken.' He said, 'If it is broken, it will never be closed again?' I replied, 'Yes.' " Then we were afraid to ask what that door was, so we asked Masrooq to inquire, and he asked Hudhayfah regarding it. Hudhayfah said, "The door was `Umar. "We further asked Hudhaifa whether `Umar knew what that door meant. Hudhayfah replied in the affirmative and added, "He knew it as one knows that there will be a night before the tomorrow morning, and that I reported to him a hadeeth with no errors.".

Commentary : Trials and afflictions are many; some of them are easy, and others are great. The Prophet ﷺ informed us about many of the trials which will take place to serve as a warning against them and urged us to hasten in grabbing onto the ropes of salvation.
In this hadeeth, Hudhayfah ibn al-Yamaan (may Allah be pleased with him and his father) reports that ʿUmar (may Allah be pleased with him), during the era of his caliphate, asked the Companions (may Allah be pleased with them) that were at his gathering at that time: ‘Which of you remembers the statements of the Messenger of Allah ﷺ about the trial?’ Hudhayfah (may Allah be pleased with him) thought that ʿUmar (may Allah be pleased with him) was asking about the particulartrial [some will face], so he replied to him by [stating] that he knew the Prophet’s ﷺ words about the trial literally and exactly as he ﷺ had said: which is: that the person will face trials with regards to their family, wealth, children, and neighbours. What is meant by it is: what evil, sorrow, and the like that befalls him in relation to them [i.e., the listed trials], his preoccupation with them while engaging in pious deeds; his negligence in upholding what is required concerning their rights, his shortcomings in matters of the religion, and what [often] tempts him from the [various] lesser misdeeds. Prayer, fasting, almsgiving, and enjoining the good and prohibiting evil expiate these misgivings. That is to say: that these specifictrials are those which afflict the Muslim because of his love for himself, his children, and his wealth, and they are expiated by righteous deeds and acts of worship. However, ʿUmar (may Allah be pleased with him) did not mean these particular trials, but rather the afflictions which swell and surge like the sea, i.e., by which people will be unsettled, and fight one another. It is the general strife that will afflict all the Muslims.
Then Hudhayfah (may Allah be pleased with him) reassured him that if his question was about the general turmoil that will afflict all Muslims with horrors and calamities, and plunge them into wars and [conflicts of] bloodshed among them; then the Muslims today are safe from it, and that there is a strong, locked door between him and this turmoil [being spoken of]; but this door will be broken down, and violence, hardship, and bloodshed will follow. And here, ʿUmar, (may Allah be pleased with him) knew that if this door is broken, it will remain open for blood, and the wars between the Muslims would not end. The TaabiʿeeAbooWaa’il Shaqeeq ibn Salamah reported that they were afraid to ask Hudhayfah about who was the intended person being referred to as the door. So, they appointed Masrooq ibn al-Ajdaʿ to ask him about the matter. Only Masrooq dared to ask him because of his vast knowledge and high rank. Then Hudhayfah (may Allah be pleased with him) told them that the door was ʿUmar (may Allah be pleased with him). The word door [used here] is a metaphor for him.
The taabiʿeenasked Hudhayfah (may Allah be pleased with him) about ʿUmar’s knowledge of who was intended by this door [referenced in the hadeeth], in which, if it was broken, would lead to affliction. Then, Hudhayfah (may Allah be pleased with him) related that ʿUmar knew that he was the door [being alluded to], “as [one would know] that there is a night before the [following] morning”, that is to say: that his knowledge of that was certain, necessary, evident - just as that there is no doubt that the day you are in precedes the morrow that comes after it. He knew that the barrier between Islam and the affliction was his presence (may Allah be pleased with him); “and that I reported to him a hadeeth with no errors.” So, what ʿUmar understood and knew was only due to what Hudhayfah (may Allah be pleased with him) related to him, which was a hadeeth narrated by the Prophet ﷺ, and that it was not based on his own interpretation or opinion. And this was when the stateduring his reign was strong, and the citizens feared and loved him at the same time, and the enemies feared his power and name. But after his rule, strife had appeared, and the forces were divided, as what occurred in the turmoil in which the Caliph, ʿUthmaan ibn ʿAffaan (may Allah be pleased with him) was killed. Then, what came after that [include, but is not limited to the following]: the emergence of the Khawaarij, the fighting between ʿAlee (may Allah be pleased with him) and those who opposed him, and the appearance of [many] deviant sects whose discord has not ceased fighting even till today.
From the other benefits that we can conclude from this hadeeth is that it highlights the merit and virtue of ‘Umar ibn al-Khattaab (may Allah be pleased with him) and shows that good deeds are an expiation for misdeeds [and sins].
And lastly, it indicates the proper etiquette the taabiʿeen had with those who are high in rank and virtue..

1436

Narrated Hakeem ibn Hizaam (may Allah be pleased with him): “I said to Allah's Messenger ﷺ, "Before embracing Islam I used to do good deeds with the intention of drawing myself nearer to Allah like giving in charity, slave-manumitting, and the keeping of good relations with my kin. Shall I be rewarded for those deeds?" The Prophet ﷺ replied, "You became Muslim with all those good deeds (without losing their reward).".

Commentary : Verily, Allah, Glory be to He, has bestowed His bounty and favours upon His servants with whatever rewards and recompense He wills,Indeed,Allah is the Lord of infinite bounty.
In this hadeeth, Hakeem ibn Hizaam (may Allah be pleased with him) reports that he asked the Prophet ﷺ about the ruling of things that he performed in the service of Allah in the period of ignorance before Islam; some of which include: almsgiving, manumitting slaves, and maintaining good relations with kin: Will he be rewarded for those deeds? The Messenger of Allah ﷺ replied to him: ‘You embraced Islam with the acceptance of your previous good deeds from the past.” So, the Prophet ﷺ clarified that if the disbeliever becomes Muslim and dies upon Islam and had performed some righteous and good deeds before reverting - such as giving alms, freeing slaves, and maintaining good relations with family and relatives - then he will be rewarded for the good he did while being a disbeliever, as it is proven that every sin will be erased off him. So, he will return like his mother had bore him, [wholesome and] free of sins and misdeeds.
This is the apparent meaning of his statement: “You embraced Islam with the acceptance of what preceded [you] in goodness”: [showing] that if the disbeliever embraces Islam and dies as a Muslim, then he will be rewarded for what good he did while he was in a state of disbelief. It was said: that its meaning may have several other meanings; one of which is: that you have acquired a beautiful temperament, and benefit from it in Islam, and that habit is a preparing and assisting you to do good and righteous deeds. Another interpretation is: that it is not unlikely that he will be increased by his good deeds which he performs in Islam [i.e., as a Muslim]. And his rewards multiplied for what beautiful deeds he had done previously; so, if the disbeliever used to do good deeds, then it will be easier for him [to partake in them again in the future]. So, it is not unlikely that the rewards will increase for this.
One benefit that we can conclude from this hadeeth is that it indicates that the good deeds of a disbeliever - if he embraces and passes away with Islam - will be counted for him in the Hereafter. And if he dies in a [state] of disbelief, then [all of his good deeds] will be deemed in vain and wasted..

1438

Narrated AbooMoosa (may Allah be pleased with him): The Prophet ﷺ said, "A trustworthy Muslim treasurer who carries out the orders of his master and pays fully what he has been ordered to give with a good heart and pays to that person to whom he was ordered to pay, is regarded as one of the two charitable persons.".

Commentary : The one who guides to the good and partakes in it will attain a great reward and recompense as the one who [actually] does it. One of the best types of goodness and pious deeds is almsgiving, and for everyone who participates in taking out alms [and distributing it to others] will be rewarded as if they, themselves, have offered the alms if they fulfil the conditions that are complied with in that [matter], as what this hadeeth clarifies; where the Prophetﷺmentions that the Muslim treasurer who is responsible to his master for his vaults and entrusted to preserve and store food, wealth, and other things. If this treasurer, who honours his duty towards his master and whoever entrusts him to safeguard their money, was ordered to take out the alms and distribute it, then he would give out in full, with a good heart, to those deserving of it; he would have obtained a reward similar to the one who donated the alms [directly], as if he had offered it the alms himself, [instead of just distributing it].

He ﷺ stipulated that the reward is given to the treasurer if he gives the alms complete [and in full], and that he does this while being kind, and not be envious of the one who gave it to him [i.e., the donation to distribute]; lest he loses the intention and misses the reward, which are necessary, so he be eligible for the reward. This reward will not be offered to the treasurer who abuses the authority that was given to him and thus withhold the alms that the owner of wealth approved, according to his whims, or if he gives it to them with an unpleasant heart. Sometimes he gives them the alms with a kind of reproach and reprimand. This is something which should not be done because it does not correspond to the legitimate purpose of almsgiving and doing the good to which was entrusted to them. Not to mention the loss of their rewards and blessings with Allah, The Almighty.
From the other benefits that we can conclude from this hadeeth is that it serves as an indication for the merits of trustworthiness and fulfilling what one had been entrusted with and not to be negligent in that.
And lastly, it highlights the evidence of cooperation in righteousness and piety is decreed for those who aid [and participate in the process]] is similar to what is decreed for the one who did [the act themselves], and this is the grace of Allah that He bestows upon whomever He wills..

1442

Narrated AbooHurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Every morning, two angels come down from Heaven and one of them says, 'O Allah! Compensate every person who spends [in Your Cause],' and the other angel says, 'O Allah! Bring destruction to [the wealth of] every miser.' ".

Commentary : The treasures and bounties of Allah - May He be Glorified - never deplete. He has urged His servants to spend and offer goodness, and not to calculate or take into account the amount in what they spent [in charity], and has promised them with a recompense of blessing, and that they will be requited with a great reward for spending on His behalf.
In this hadeeth, the Prophet ﷺ urged for offering alms and spending on charitable causes and clarified the beautiful reward for [doing] that. And he ﷺ warned of the miser and withholding [one’s wealth] and shows its bad outcome. The Messenger of Allah ﷺ reports that every day when the servant awakes, until the Hour of the Resurrection; Allah sends down two venerable angels from the heavens. One of them supplicates for Allah to give back to the almsgiver who spends on charitable and righteous causes, in return for what he spent and gave. And the other angel will supplicate for Allah to give to the withholding miser the ruination of his wealth, or [to] destroy him and for his wealth to vanish. It is well-known that the supplications of the angels are answered; so, this is a promise of ease for the one who spends for charitable purposes, and a threat of difficulty for the miser who withholds and hoards his wealth.
It was said that: praiseworthy spending is what is put forward in acts of worship (zakat), and that which is spent on dependants, guests, and voluntary charity; and that it is done so out of kindness and comes from a wholesome and lawful earning. But the one who refrains from spending his wealth in that which is recommended in religion is not worthy of this supplication [i.e., the one offered by the first angel] since reprehensible greediness overcomes him, in such a matter that he will not be pleasant with taking out from his wealth the right [of others] which is incumbent upon him, even if he takes it out and offers it. Also, the supplication for the one who spends is general, in that Allah will compensate him for it in this world or in the Hereafter. As for the supplication which calls for ruin, it is possible that it means to destroys the source of the wealth, or the owner of the wealth himself. What is meant by it is that [his] righteous deeds will vanish due to being preoccupied with others [and his vain self-interests].
From the other benefits that we can conclude from this hadeeth is that it urges us to spend in what is mandatory, such as spending on one’s family, and maintaining good relations with kin and kith; and voluntary and obligatory contributions are included in this.
And lastly, it shows us that the miser who withholds [and hoards his money] deserves to have his wealth ruined..

1443

Narrated AbooHurayrah (may Allah be pleased with him): I heard the Prophet ﷺ say, "The example of an almsgiver and a miser is like the example of two persons who have two iron cloaks on them from their breasts to their collar bones, and when the almsgiver wants to give in charity, the cloak becomes capacious till it covers his whole body to such an extent that it hides his fingertips and covers his footprints (obliterates his tracks). And when the miser wants to spend, it (the iron cloak) sticks and every ring gets stuck to its place and he tries to widen it, but it did not become wide.” The part of the two iron clocks is also narrated through al-Hasan ibn Muslim from Ta’woos. Handhalah related from Ta’woos that it is two gardens (instead of two cloaks). Al-Layth said: Ja’far narrated to me from Ibn Hirmiz that he heard AbooHurayrah (may Allah be pleased with him) say that the Prophet ﷺ mentioned “two gardens.”.

Commentary : The charity and alms which a person takes from his wealth for righteous purposes after upholding the rights of himself and his dependents so that the one giving alms does not become a person in need after offering his charity to someone, is one of the best acts of obedience, and greatest pious deeds which is pleasing to Allah, The Almighty. It has laudable consequences in this world and in the Hereafter, whereas miserliness and greed are the opposite of the aforementioned; so, their consequences are disastrous in this world and the Hereafter.
In this hadeeth, The Prophet ﷺ gave a parable regarding the miser and charitable almsgiver, where he ﷺ likens them to two men wearing jubbahs, woven of iron. The jubbah is similar to the cloak, which is worn over other clothes. This garment (as worn by the two men presented in the example of the Prophet ﷺ) went from their breast [down] to where are the two bones at the top of the chest that point towards the side[s] of the mouth, located between the gap of the upper chest and neck [i.e., collarbones]. This is a reference as to how small the jubbah was for [both] the charitable person and miser. So, the one who spends charitably is given a gift when the jubbah worn by him became long and abundant (due to his almsgiving); i.e., it increased in size and length upon him, or “became plentiful over his skin,” and immersed his body “to the point that it covers his fingertips,” meaning: that it became long and flowed over him until it covered his entire body.
“And eliminates his tracks”, i.e., it erases the steps that he takes [as he walks]. This is an explanation for the incredible length of the garment on its owner. As for the miser, every time he refrains from giving alms and stops spending, his jubbah will tighten on him until every ring clings to his skin. He will try to stretch it out with his hand while it is very tight, but it will not widen to release its grip.
What is intended by this parable that if the generous are devoted to almsgiving, his chest will be widened by it, and his soul will become pleasant; and will thus amplify in his spending [and giving charity]. And the miser, if he talks to himself about almsgiving, will become stingy. Then his chest will narrow, and his hands will be clenched. It was said: it means that if the one who spends does so charitably, the alms will expiate his sins and wipe them away, just as the jubbah when it enshrouded him abundantly, concealed him, and safeguarded him [from harm]. The miser does not even obey himself in offering charity, so his offenses will remain uncovered and exposed.
From the other benefits that we can conclude from this hadeeth is that it highlights that every time the one who offers alms extends his hand with goodness, Allah extends His grace to him so that He will repay him multiple times over what he spent for His sake. And every time the miser clenches his hands, Allah constricts him, and fills his heart with the fear of becoming poor, and despair of recovering that which he spent..

1445

Narrated AbooMoosa (may Allah be pleased with him): The Prophet ﷺ said: Every Muslim has to give in charity." The people asked, "O Allah's Prophet! If someone has nothing to give, what will he do?" He said, "He should work with his hands and benefit himself and also give in charity (from what he earns)." The people further asked, "What should he do if he cannot find even that?" He replied, "He should help the needy who appeal for help." The people then asked, "What should he do if he cannot do that?" He replied, "Then he should perform good deeds and keep away from evil deeds and this will be regarded as charitable deeds.".

Commentary : The charity and alms which a person takes from his wealth for righteous purposes after upholding the rights of himself and his dependents is one of the best acts of obedience, and greatest pious deeds which is pleasing to Allah, The Almighty. Charity doesn’t only [come in the form] of money. Rather, it can [include] helping [others] to do good and preventing evil as well; as what is shown in this hadeeth, where the Prophet ﷺ clarifies that it is incumbent upon every Muslim to offer charity voluntarily because charity without the obligatory zakat is a mandatory duty of every Muslim to offer it as a recommended act [of worship], regardless of his circumstances and conditions. So, whoever is poor and does not own any money to give in charity, let him work with his own hands until he is able to acquire [enough] to benefit himself, by spending it on himself [for his needs], his family, and those who depend on him, and whatever is extra is offered in charity to others.
If he does not find any money to offer in charity, then he assists anyone who is troubled and in need - which is the one who is helpless or oppressed. Likewise, everyone who has experienced a calamity and seeks help for it.
“And if he does not find [them]”, that is to say: if he is not able to help anyone with their need[s], then let him perform righteous deeds, perform physical, supererogatory physical acts of worship, [such as]: prayer, fasting, reciting the Quran, and more. Let him [also] abstain from sin, and avoid that which is prohibited, [like]: backbiting, slander, lying, and spread ant evil or harm to the servants (Muslims); because doing the good and abstaining from evil has the reward of almsgiving.
From the other benefits that we can conclude from this hadeeth is that it highlights that charity is required of every Muslim, whether they be rich or poor, each one according to their best of ability.
And that if good deeds are accompanied with a good intention, it can take the place of almsgiving with regards to the rewards, especially for those who are not able to offer alms.
It shows that charity that is given by those who are able to do so is better than all other deeds restricted to the person who is doing it.
It provides a proof for who stated that refraining from an action is considered a deed that people will be judged about it.
It shows the merits of earning a living because of what potentials it offers in helping and offering oneself to others [in service].
And lastly, it shows us that the doors that open to goodness are many, and the path to pleasing Allah is not absent..

1235

Muhammad ibn ‘Abdur-Rahmān reported: that a man from the people of Iraq said to him: "Ask 'Urwah ibn az-Zubayr on behalf of me about a man who proclaims Talbiyah for Hajj and when performs Tawāf around the House, may he end his Ihrām or not? If he tells you that he may not end his Ihrām, tell him that there is a man who advocates this opinion." He said: I asked him, and he said: "He who proclaims Talbiyah for Hajj may not end his Ihrām except with Hajj." I said: "There is a man who advocates this opinion." He said: "How bad his opinion is!" Then, the man came across me and asked me, and I related to him, and he said: "Say to him: There is a man who reported that the Messenger of Allah (may Allah's peace and blessings be upon him) did that, and what about Asmā’ and Az-Zubayr who did that?" He said: I came to him and mentioned that to him, and he said: "Who is this?" I said: "I do not know." He said: "Why does he not come to me by himself and ask me?! I think he is an Iraqi." I said: "I do not know." He said: "He told a lie, for the Messenger of Allah (may Allah's peace and blessings be upon him) performed Hajj, and Ā’ishah (may Allah be pleased with her) informed me: that the first thing he began with when he came to Makkah was to make ablution and then perform Tawāf around the House. Then, Abu Bakr performed Hajj, and the first thing he began with was Tawāf around the House, and there was nothing else. Then, ‘Umar did the same. Then, ‘Uthmān performed Hajj, and I saw that he first began with Tawāf around the House, and there was nothing else. Then Mu‘āwiyah and ‘Abdullāh ibn ‘Umar. Then, I performed Hajj with my father, Az-Zubayr ibn al-‘Awwām, and the first thing he began with was Tawāf around the House, and there was nothing else. Then, I saw the Muhājirūn and Ansār do that, and there was nothing else. Then, the last one I saw doing that was Ibn ‘Umar; then, he did not break it with ‘Umrah. This is Ibn ‘Umar with them; why do they not ask him? And none among the past would start with anything when they set their feet before Tawāf around the House, and then they would not end their Ihrām. I saw that when my mother and maternal aunt came, they would not start with anything before the House, around which they would perform Tawāf, and then they would not end their Ihrām. My mother told me that she and her sister, Az-Zubayr, and so-and-so and so-and-so came to perform ‘Umrah only, and after they wiped over the corner, they ended their Ihrām. He told a lie in what he mentioned about that..

Commentary : In this Hadīth, the Tābi‘i Muhammad ibn ‘Abdur-Rahmān ibn Nawfal al-Madani relates that a man from the people of Iraq said to him: "Ask ‘Urwah ibn az-Zubayr on behalf of me about a man who proclaims Talbiyah for Hajj." To proclaim Talbiyah is to say it in a loud voice. It here refers to assuming Ihrām for Hajj. And he reaches Makkah "and when he performs Tawāf" al-Qudūm "around the House", he may end his Ihrām once he performs Tawāf, without making Tawāf between Safa and Marwah, or not? It is said that the man meant to ask about dissolving Hajj and turning it into ‘Umrah. If the reply of ‘Urwah is that "he may not end" his Ihrām once he performs Tawāf, "tell him that there is a man" - meaning ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) - who advocates the opinion that Hajj may be dissolved and turned into ‘Umrah and Ihrām may be ended right after Tawāf.
Muhammad ibn ‘Abdur-Rahmān informed that he posed the question to ‘Urwah as requested by this man. So, ‘Urwah said: He who proclaims Talbiyah for Hajj "may not end" his Ihrām except with Hajj and after completing all the rituals of Hajj. In response, Muhammad informed him that a man believed that he might end his Ihrām once he performed Tawāf. Thereupon, ‘Urwah said: "How bad his opinion is!" He criticized this view held by him. Then, Muhammad ibn ‘Abdur-Rahmān said: "The man" who asked me to pose the question to 'Urwah "came across me," i.e., he intercepted and met me and asked me about the reply of 'Urwah. I related to him what 'Urwah had said. Thereupon, the man said to Muhammad ibn ‘Abdur-Rahmān: Say to him: "There is a man", meaning Ibn' Abbās (may Allah be pleased with him), who held the view that if a person has not brought the Hady and he proclaimed Talbiyah for Hajj, he should end his Ihrām for Hajj after performing Tawāf; and that whoever wants to continue his Hajj should not approach the House until he has returned from 'Arafāt. He based his opinion on the command given by the Prophet (may Allah's peace and blessings be upon him) to his Companions who did not bring the Hady to turn it into 'Umrah. Ibn' Abbās reported that the Messenger of Allah (may Allah's peace and blessings be upon him) did that, i.e., he gave this instruction to his Companions who did not bring the Hady in the Farewell Hajj. This is known to have been the view adopted by Ibn' Abbās (may Allah be pleased with him), and the majority disagreed with him.
He also urged him to ask him about Asmā' bint Abi Bakr and Az-Zubayr ibn al-‘Awwām (may Allah be pleased with both of them), 'Urwah's parents, and the fact that they ended their Ihrām once they performed Tawāf. So, Muhammad ibn ‘Abdur-Rahmān went to ‘Urwah and mentioned that to him. Thereupon, ‘Urwah asked him about the questioner who sent him with these questions. Muhammad told him that he did not know him. ‘Urwah said: Why does he not come to me himself and ask me? I think he is an Iraqi. This is because they were known at the time for their rigidity in religious matters. Muhammad replied: I do not know. ‘Urwah said: He lied as he attributed this action to the Prophet (may Allah's peace and blessings be upon him) and also attributed it to Asmā' and Az-Zubayr (may Allah be pleased with both of them). Indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) performed Hajj, and Ā’ishah (may Allah be pleased with her) - she was his maternal aunt - informed me: "that the first thing he began with", i.e., when the Prophet (may Allah's peace and blessings be upon him) came to Makkah, was to make ablution and then perform Tawāf al-Qudūm around the House. Then, he completed the activities and rituals of Hajj. And that when Abu Bakr (may Allah be pleased with him) set out for Hajj after the Prophet (may Allah's peace and blessings be upon him), the first thing he would start with was Tawāf around the House. "And there was nothing else," i.e. he did not change Hajj, dissolve it, and turn it into 'Umrah or Hajj of Qirān. Then, ‘Umar ibn al-Khattāb and ‘Uthmān did like him, and then Mu‘āwiyah, ‘Abdullāh ibn ‘Umar, and Az-Zubayr ibn al-‘Awwām (may Allah be pleased with them), and then the Muhājirūn and Ansār; they would start with Tawāf al-Qudūm. Then, Ibn' Umar was the last one I saw doing that - i.e., starting with Tawāf. "Then, he did not break it with 'Umrah," i.e., he did not dissolve it and turn it into 'Umrah. Instead, he continued his Ihrām until he finished it. "This is Ibn 'Umar" present "with them, why do they not ask him?" about the matters of their religion, if they are truthful in following the Sunnah! Likewise, there was none among the Companions who passed by except that they would start with Tawāf around the House when they set their feet, and then they would not end their Ihrām right after Tawāf.
Then, ‘Urwah ibn az-Zubayr informed that he saw that when his mother Asmā’ bint Abu Bakr and his maternal aunt ‘Ā’ishah, Mother of the Believers (may Allah be pleased with both of them), came to Makkah, the first thing they would do was Tawāf al-Qudūm around the House, and they would not end their Ihrām right after Tawāf. "My mother told me that she and her sister" 'Ā’ishah, the affirmer of the truth, came to Makkah, and with them were "Az-Zubayr and so-and-so and so-and-so", listing names of the Companions (may Allah be pleased with them), "to perform 'Umrah only" in the past, "After they wiped over the corner," i.e., the Black Stone, and started Tawāf from there, completed their Tawāf around the House and their Sa'i between Safa and Marwah, and shaved their heads, "they ended their Ihrām." "He", i.e., the questioner, "told a lie in what he mentioned about that", i.e., the ending of Ihrām right after Tawāf.
The Hadīth demonstrates that the first thing to be done within the Sacred Precincts is to start with the Tawāf al-Qudūm.
It also indicates that if a person assumes Ihrām for Hajj only, there is nothing wrong with him performing Tawāf around the House.
The Hadīth points out that one of the etiquettes that a questioner should observe is to pose his question by himself, if possible..

1236

Asmā’ bint Abi Bakr (may Allah be pleased with her) reported: As we set out in Ihrām, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever has Hady should remain in Ihrām, and whoever does not have Hady should end Ihrām." I did not have Hady, and so I ended Ihrām. Az-Zubayr had Hady, and so he did not end Ihrām. She said: I wore my clothes and went out and sat beside Az-Zubayr. Thereupon, he said: "Stay away from me." I said: "Do you fear that I would jump on you?!".

Commentary : Tamattu‘ in Hajj is when a pilgrim intends to perform ‘Umrah along with Hajj. As he comes to Makkah and performs ‘Umrah, he ends his Ihrām and enjoys all that is lawful till the beginning of the rituals of Hajj on the 8th day of Dhul-Hijjah.
In this Hadīth, Asmā’ bint Abi Bakr (may Allah be pleased with her) mentions part of what happened during the Farewell Hajj. She informs that they set out in Ihrām for Hajj during the tenth Hijri year. When the Prophet (may Allah's peace and blessings be upon him) reached Makkah, performed Tawāf around the House, and made Sa‘i between Safa and Marwah, he enjoined his Companions who had Hady - a name for the livestock, camels, cows, and sheep offered to the Ka‘bah as an act of worship to Allah - to remain in Ihrām till they would end it after standing at ‘Arafah and complete the rituals of Hajj; thus, they performed Hajj of Qirān, performing Hajj and ‘Umrah together. As for those who did not have Hady with them, they should perform ‘Umrah and end Ihrām and then wait in Tamattu‘ till the day of Tarwiyah, the 8th of Dhul-Hijjah, on which they would assume Ihrām for Hajj; thus, they performed Hajj of Tamattu‘.
Asmā’ (may Allah be pleased with her) related that she was among those who did not have Hady, so they performed ‘Umrah with Tamattu‘. Meanwhile, her husband Az-Zubayr ibn al-‘Awwām (may Allah be pleased with him) was one of those who brought the Hady, and so he remained in Ihrām. After she ended her Ihrām, she put on her clothes. This probably refers to her adorned clothes, for women are not forbidden from wearing stitched clothes under Ihrām. The version narrated by An-Nasā’i supports this: "and I put on some of my perfume." So, she (may Allah be pleased with her) went out of her tent and sat beside her husband, Az-Zubayr ibn al-‘Awwām (may Allah be pleased with him). Thereupon, he asked her to get up and stay away from him. In a version by Muslim: "Keep away from me, keep away from me." He (may Allah be pleased with him) seemingly feared he might do something forbidden for a Muhrim, such as touching a woman with desire and the like. Expressing disapproval of him, she (may Allah be pleased with her) said: "Do you fear that I would jump on you?!" i.e., that I will attack you and throw myself over you?! She meant: Do not think that I have come to spoil your Hajj or that she would cause him to engage in some of the things forbidden under Ihrām.
The Hadīth demonstrates the legitimacy of performing ‘Umrah with Tamattu‘ during the months of Hajj.
It indicates that if a performer of Tamattu‘ Hajj does not bring the Hady with him and ends his Ihrām after performing ‘Umrah, all the things forbidden for him under Ihrām become permissible for him till he assumes Ihrām for Hajj..

1238

Muslim al-Qurri reported: I asked Ibn' Abbās (may Allah be pleased with him) about the Mut'ah of Hajj, and he declared it permissible, whereas Ibn Az-Zubayr forbade it. He said: This is the mother of Ibn Az-Zubayr narrating that the Messenger of Allah (may Allah's peace and blessings be upon him) declared it permissible. So, visit her and ask her. He said: We entered her place and found a blind, bulky woman. She said: The Messenger of Allah (may Allah's peace and blessings be upon him) declared it permissible. [In a version]: As for ‘Abdur-Rahmān, his Hadīth mentions the Mut‘ah, but he did not say the Mut‘ah of Hajj. As for Ibn Ja‘far, he said: Shu‘bah said: Muslim said: I do not know whether it is the Mut‘ah of Hajj or the Mut‘ah of women..

Commentary : Tamattu‘ in Hajj is when the pilgrim assumes Ihrām for ‘Umrah during the months of Hajj and then ends his Ihrām, after which he assumes Ihrām for Hajj in the same year. So, if he comes to Makkah during the months of Hajj and performs ‘Umrah, he may end his Ihrām and enjoy all that is lawful until the rituals of Hajj begin.
In this Hadīth, the Tābi‘i Muslim ibn Mikhrāq al-Qurri informs that he asked ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) about the Tamattu‘ in ‘Umrah till the coming of Hajj, and he declared it permissible, i.e., it is legitimate and permissible. ‘Abdullāh ibn Az-Zubayr (may Allah be pleased with him) forbade Tamattu‘. This is a difference of opinion between them based on the different reports reaching each of them about the Prophet (may Allah's peace and blessings be upon him). ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) said: "This is the mother of Ibn Az-Zubayr" - meaning Asmā’ bint Abi Bakr (may Allah be pleased with her) - "narrating that the Messenger of Allah (may Allah's peace and blessings be upon him) declared it permissible"; and he enjoined them to visit her and ask her about the ruling on the Mut‘ah of Hajj. Muslim ibn Mikhrāq al-Qurri informed that when they entered her place, they found her to be a blind bulky woman, i.e., a big woman; and she became blind toward the end of her life. She told them that the Messenger of Allah (may Allah's peace and blessings be upon him) declared it - i.e., the Mut‘ah of Hajj - permissible. This is the same view held by Ibn ‘Abbās (may Allah be pleased with him).
Shu‘bah ibn al-Hajjāj - one of the Hadīth narrators - related that Muslim al-Qurri, in one of his versions, said: "I do not know whether it is the Mut‘ah of Hajj or the Mut‘ah of women" i.e., he means the Mut‘ah mentioned in the Hadīth, whether it refers to the Mut‘ah of Hajj or the Mut‘ah of women. The mentioned Mut‘ah which the Prophet (may Allah's peace and blessings be upon him) declared permissible is more likely to be the Mut‘ah of Hajj, for it is mentioned in the narration of Rawh ibn ‘Ubādah from Shu‘bah, who memorized Hadīths better than others. The Mut‘ah marriage is to marry a woman for a specified period, using the word Tamattu‘, in return for a sum of money. This kind of marriage was permissible at the beginning. Then, the Prophet (may Allah's peace and blessings be upon him) forbade it ever since the Battle of Khaybar till the Day of Judgment..

1240

Ibn ‘Abbās reported: The Messenger of Allah (may Allah's peace and blessings be upon him) proclaimed Talbiyah for Hajj. [In a version]: We set out with the Messenger of Allah (may Allah's peace and blessings be upon him) proclaiming Talbiyah for Hajj. In all their versions: He performed the morning prayer in Al-Bat'hā’ - except for Al-Jahdami, who did not make mention of it..

Commentary : Hajj is the fifth pillars of Islam, and it is an act of worship for those who can find a way to it. All its rituals must be taken from the Sunnah of the Messenger of Allah (may Allah's peace and blessings be upon him). The Prophet's Companions were keen to convey that to the Tābi‘is.
This Hadīth is an abridged version of another Hadīth narrated by Muslim, in which ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported: "The Messenger of Allah (may Allah's peace and blessings be upon him) proclaimed Talbiyah for Hajj" i.e., he (may Allah's peace and blessings be upon him) went out of Madīnah intending to perform Hajj. So, he assumed Ihrām for Hajj and raised his voice in saying Talbiyah. His assumption of Ihrām and proclamation of Talbiyah took place in Dhul-Hulayfah, which is known today as "Ābār ‘Ali". He arrived in Makkah as four nights of Dhul-Hijjah had passed, in the tenth Hijri year. He performed the Fajr prayer at Al-Bat'hā’ on the morning of the fourth day of Dhul-Hijjah. Al-Bat'hā’: a place outside Makkah, and it is a broad channel containing small pebbles. It is also called Al-Muhassab. When he performed the Fajr prayer, he enjoined them to dissolve their Ihrām of Hajj and turn it into ‘Umrah. This is because during Jāhiliyyah "they used to consider the performance of ‘Umrah during the months of Hajj to be one of the worst immoralities in the world." Narrated by Al-Bukhāri and Muslim. So, the Prophet (may Allah's peace and blessings be upon him) wanted to forbid them from that and demonstrate the lawfulness of doing so, and that whoever wants to perform ‘Umrah during the months of Hajj may perform it, and there is nothing wrong with that, and he becomes a performer of Tamattu‘ Hajj. When a person comes to Makkah during the months of Hajj and performs ‘Umrah, he may end his Ihrām and enjoy all the lawful things till the beginning of the Hajj rituals, and then he assumes Ihrām for Hajj.
It is said: He enjoined those who did not have the Hady to do that. As for those who brought the Hady, they should remain in their Ihrām for Hajj and not end it, for the Prophet (may Allah's peace and blessings be upon him) said: "Had I not had the Hady with me, I would have ended my Ihrām." Narrated by Al-Bukhāri and Muslim..

1241

Ibn ‘Abbās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "This is an ‘Umrah which we have treated as Tamattu‘. So, whoever does not have the sacrificial animals should end Ihrām completely, for ‘Umrah has been incorporated in Hajj until the Day of Judgment.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) went out for Hajj in the tenth year, in Dhul-Hijjah. It was called the Farewell Hajj. The Prophet (may Allah's peace and blessings be upon him) commanded some of his Companions, after they had come to Makkah and performed Tawāf around the House and Sa‘i between Safa and Marwah, to end their Hajj and turn it into ‘Umrah, which was called Tamattu‘ in performing ‘Umrah before Hajj.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) mentions that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "This is an ‘Umrah which we have treated as Tamattu‘"; thereby, he refers to the command he gave to some of his Companions (may Allah be pleased with them) to end their Hajj and turn it into ‘Umrah. Meanwhile, the Prophet (may Allah's peace and blessings be upon him) was in a state of Qirān, performing ‘Umrah along with Hajj, and he did not end his Hajj to turn it into ‘Umrah along with them. However, he attributed Tamattu‘ to himself because he was the one who commanded them to do so and approved it for them. Those who were commanded to engage in Tamattu‘ were those who did not have the sacrificial animals, a term that refers to cattle, such as camels, cows, and sheep, that are offered at the Ka‘bah as a means of closeness to Allah. He (may Allah's peace and blessings be upon him) ordered them to end Ihrām completely, i.e., all the things forbidden because of Ihrām were then permissible for them. Then, clarifying the reason behind his command about ending Ihrām, he (may Allah's peace and blessings be upon him) said that ‘Umrah was incorporated into Hajj until the Day of Judgment, i.e., ‘Umrah can be performed in the months of Hajj, unlike the past practice of the people of Jāhiliyyah. The intention for ‘Umrah was incorporated into the intention for Hajj, such that if a person intends to perform Hajj, it becomes legitimate for him to end Hajj by the performance of ‘Umrah, in case he did not bring the sacrificial animals with him. As for those who bring the sacrificial animals with them, they should remain in their Ihrām until the completion of the rituals of Hajj, and this is called Qirān Hajj.
The Hadīth shows that ‘Umrah can be performed in the months of Hajj..

1243

Ibn ‘Abbās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) performed the Zuhr prayer in Dhul-Hulayfah. Then, he called for his she-camel and marked it on the right side of its hump, removed the blood from it, and tied two of its shoes around its neck. Then, he mounted his riding camel, and when it brought him up to Al-Baydā’, he pronounced Talbiya for Hajj. [In a version]: When the Prophet of Allah (may Allah's peace and blessings be upon him) came to Dhu al-Hulayfah. He did not say: He offered the Zhuhr prayer therein..

Commentary : Hajj is one of the pillars of Islam which Allah Almighty commanded His servants to fulfill. It must be performed by him who can, physically and financially. The Prophet (may Allah's peace and blessings be upon him) performed Hajj only once. So, the Companions (may Allah be pleased with them) transmitted the detailed aspects of this Hajj, so that we can learn the manner of Hajj enjoined by Allah Almighty.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) says that the Messenger of Allah (may Allah's peace and blessings be upon him) performed the Zhuhr prayer while going out to Hajj in Dhul-Hulayfah in a shortened form, i.e., as two Rak‘ahs. This is because he was traveling to Makkah, and Dhul-Hulayfah is close, located 6 or 7 miles (nearly 10km) away from Madīnah and 420km from Makkah. It is nowadays known among ordinary people as Abiyār ‘Ali or Ābār ‘Ali, and it is the Miqāt for the people of Madīnah and those who pass by it. Then, the Prophet (may Allah's peace and blessings be upon him) called for "his she-camel," which was part of the sacrificial animals to be slaughtered in the Sacred Precincts. "And marked it on the right side of its hump," the highest area on the back of the camel. Marking a sacrificial camel is to slit one side of its hump until it bleeds. This is used as a mark indicating that the camel is a sacrifice; thus, no one will take it. And if it strays away, it will be brought back, and if it gets mixed up with other camels, it remains distinct. "Removed the blood from it and tied two shoes around its neck" to be another mark defining it as a sacrifice. "Then, he mounted his riding animal," which is a mount prepared for traveling. At that time, it was a she-camel called Al-Qaswā’. "And when it brought him up," i.e., the Prophet (may Allah's peace and blessings be upon him) ascended while on the back of the riding animal to an area called 'Al-Baydā’'', a place adjacent to Dhul-Hulayfah, the location of Miqāt for the people of Madīnah. Al-Baydā’ in the Arabic language means the empty desert. But here it refers to a certain place between Makkah and Madīnah, and it is located above the two signposts of Dhul-Hulayfah for those who ascend from the valley. At the beginning of Al-Baydā’ lies a well of water.
When the Prophet (may Allah's peace and blessings be upon him) was in Al-Baydā’, he pronounced Talbiyah for Hajj, i.e., he assumed Ihrām for Hajj and raised his voice in proclaiming the Talbiyah of Hajj.
In a Hadīth of the Two Sahīh Collections, ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) said: "The Messenger of Allah (may Allah's peace and blessings be upon him) did not pronounce Talbiyah except from the mosque, meaning the mosque of Dhul-Hulayfah." The difference between the Companions (may Allah be pleased with them) regarding the locations from which the Messenger of Allah (may Allah's peace and blessings be upon him) proclaimed Talbiyah is probably because each of them talked about what he saw. The Prophet (may Allah's peace and blessings be upon him) went out from Madīnah for Hajj, and when he prayed in the mosque of Dhul-Hulayfah, he pronounced Talbiyah for Hajj. So, some people heard that from him and memorized it. Then, he rode, and when his she-camel stood up with him on its back, he proclaimed Talbiyah. Some people became aware of his act, as they would come in groups. They heard it and said: Indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) pronounced Talbiyah when his she-camel stood up with him on its back. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) proceeded, and when he ascended the height of Al-Baydā’, he pronounced Talbiyah. Some people became aware of what he did, and so they said: Indeed, he pronounced Talbiyah when he ascended the height of Al-Baydā’. So, each of them transmitted what he heard. This clearly indicates that the difference arose over starting the proclamation of Talbiyah and the assumption of Ihrām from the Miqāt. This confusion is cleared by the Hadīth narrated by Abu Dāwūd, in which Ibn ‘Abbās (may Allah be pleased with him) said: "I swear by Allah, he proclaimed Talbiyah at the place where he prayed, and he proclaimed Talbiyah when his she-camel stood up with him on its back, and he proclaimed Talbiyah when he ascended the height of Al-Baydā’."
The Hadīth points out what the pilgrim should do if he brings the sacrificial animal with him, marking it, causing some of its blood to flow, and hanging a sign around its neck.
It also indicates that Talbiyah and Ihrām should be proclaimed at the locational Miqāt..

1244

Abu Hassān al-A‘raj reported: A man from Banu al-Hujaym said to Ibn ‘Abbās: "What is this Fatwa of yours which has engaged the attention of people, or has become a matter of dispute among them - that he who performs Tawāf around the House has ended his Ihrām?!" He said: "The Sunnah of your Prophet (may Allah's peace and blessings be upon him), even if you dislike it.".

Commentary : Tamattu‘ in Hajj is when the pilgrim assumes Ihrām for ‘Umrah during the days of Hajj and then ends his Ihrām, after which he assumes Ihrām for Hajj in the same year. So, if he comes to Makkah during the months of Hajj and performs ‘Umrah, he may end his Ihrām and enjoy all that is lawful until the rituals of Hajj begin.
In this Hadīth, the Tābi‘i Abu Hassān al-A‘raj informs that a man from Banu al-Hujaym - a branch of the tribe of Tamīm - said to ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him): "What is this Fatwa of yours which has engaged people's attention or has become a matter of dispute among them." In Arabic, Tashaghghafat means: It gripped people's attention; and Tashaghghabat: It made them confused regarding their matter. The Fatwa is that he who performs Tawāf around the House has ended his Ihrām. It apparently suggests that he (may Allah be pleased with him) advocated Tamattu‘ in Hajj, whereas ‘Umar and ‘Uthmān (may Allah be pleased with both of them), during their respective caliphates, and some of the Companions forbade it and enjoined people to perform Hajj of Ifrād. So, Ibn ‘Abbās (may Allah be pleased with him) clarified to them that he who performs Tawāf around the House and makes Sa‘i between Safa and Marwah has ended his Ihrām by shaving his head or cutting his hair and dissolved his Hajj and turned it into ‘Umrah, in case he has not brought the Hady with him; as for he who brought the Hady, he should continue his Ihrām until he completes the other rituals of Hajj. His words: "The Sunnah of your Prophet (may Allah's peace and blessings be upon him)" mean: What Ibn' Abbās (may Allah be pleased with him) urged them to do is what the Prophet (may Allah's peace and blessings be upon him) determined for his Companions in the Farewell Hajj, and it continued to be done after him, and it was not mentioned therein that the ruling was abrogated or that it particularly applied to them at that time. It is well known that the Prophet (may Allah's peace and blessings be upon him) commanded them to end their Ihrām by Tawāf and Sa'i and shaving or cutting hair. This happened at the top of Marwah, as stated in the Hadīth reported by Jābir (may Allah be pleased with him) and narrated by Muslim. And his words: "even if you dislike it" mean: You obey and comply even if you are unwilling.
Some took the words of Ibn' Abbās (may Allah be pleased with him) here to mean that one should end Ihrām after Tawāf al-Qudūm. But, this potential meaning is ruled out because it contradicts the Prophet's action and what was authentically reported from him, and it also runs counter to the view adopted by the majority of scholars..

1252

Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah’s peace and blessings be upon him) said: "By the One in Whose Hand my soul is, the son of Mary (Mariyam) will certainly proclaim Talbiyah in the valley of Ar-Rawhā’ for Hajj or ‘Umrah or both of them together." [In a version]: "By the One in Whose Hand the soul of Muhammad is.".

Commentary : The Ummah of Islam enjoys great significance, for it is the last of the prophets' communities in the world, and its Prophet is the seal of the prophets; he was sent to all humankind as a bringer of good news and a warner, and his Da'wah is enduring till the end of time.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) swears by Allah Who possesses the soul of His servant and Prophet Muhammad (may Allah's peace and blessings be upon him) and has the power to seize it - the Prophet (may Allah's peace and blessings be upon him) would often take this oath - that Jesus ('Īsa) the son of Mary (peace be upon both of them) will proclaim Talbiyah, which will happen at the end of time and is regarded as one of the major signs of the Day of Judgment. To proclaim Talbiyah is to say it in a loud voice. This indicates that he will set out for Hajj to the House of Allah Almighty, which will come to pass in the valley of Ar-Rawhā’, a place lying between Makkah and Madīnah. His Talbiyah will be for Hajj or Umrah only or for Hajj and Umrah together.
Prophet Jesus the son of Mary (peace be upon him) is alive in heaven. It is authentically narrated in the Two Sahīh Collections that he (peace be upon him) will descend to the earth before the Day of Judgment "as a just judge; he will break the cross, kill the pigs, and abolish jizyah (a tax imposed on non-Muslim inhabitants in an Islamic state.)"
The Hadīth mentions Talbiyah for Hajj and ‘Umrah in Ifrād or Qirān.
It points out that the prophets perform Hajj and ‘Umrah..

1265

Abu At-Tufayl reported: I said to Ibn ‘Abbās: "I think that I saw the Messenger of Allah (may Allah's peace and blessings be upon him)." He said: "Describe him to me." He said: I said: "I saw him near Marwah on the back of a she-camel, and people had thronged around him." Ibn' Abbās said: "This is the Messenger of Allah (may Allah's peace and blessings be upon him), for they were neither pushed aside from him nor turned away.".

Commentary : The Companions (may Allah be pleased with them) would observe the Prophet (may Allah's peace and blessings be upon him) in all his conditions to learn from him the Sunnahs, the etiquettes, and the teachings of the religion, especially in such situations that required such that they had not previously witnessed him, like Hajj and ‘Umrah. Indeed, the Prophet (may Allah's peace and blessings be upon him) enjoined them to learn the rituals from him.
In this Hadīth, the noble Companion Abu At-Tufayl ‘Āmir ibn Wāthilah (may Allah be pleased with him) informs that he thinks he saw the Messenger of Allah (may Allah's peace and blessings be upon him). He probably intends to refer here to one of the situations during the Farewell Hajj. But he did not emphasize that for fear that he might have seen someone else and mistook him for the Prophet (may Allah's peace and blessings be upon him) due to the crowdedness in the Sacred Mashā‘ir.
‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) asked him to describe the Prophet (may Allah's peace and blessings be upon him) to him. Abu At-Tufayl informed that he saw him near Mount Marwah on the back of a she-camel as people surrounded him to learn their rituals from him. He rode the she-camel so that everyone could see him. In response, Ibn' Abbās (may Allah be pleased with him) affirmed to him that the person he had seen riding his she-camel near Marwah was the Messenger of Allah (may Allah's peace and blessings be upon him). He told him why he rode the she-camel, and that was because the people "were neither pushed aside from him nor were they turned away." In some versions: "they were not forced", i.e., no one would force them to turn away from him.
Another version by Muslim points out that riding is not an act of Sunnah, and that walking and Ramal between Safa and Marwah was more beloved to the Prophet (may Allah's peace and blessings be upon him). Ibn ‘Abbās (may Allah be pleased with him) said: "There was a large crowd around the Messenger of Allah (may Allah's peace and blessings be upon him) saying: This is Muhammad, this is Muhammad. Even virgins came out of their houses. He said that people would not be beaten back in front of the Messenger of Allah (may Allah's peace and blessings be upon him). When a large crowd surrounded him, he rode(the she-camel. However, walking and jogging are better..

1267

‘Abdullāh ibn ‘Umar reported: The Messenger of Allah (may Allah's peace and blessings be upon him) would not touch any of the corners of the House except the Black Corner and the one next to it from the direction of the houses of Al-Jumahiyyīn..

Commentary : The Sacred House was built with four corners. The first two are the Corner of the Black Stone and the Yemeni Corner, which are called the Two Yemenis, thus attributing both to what is more dominant of them. As for the two other corners, they are called The Two Levantines.
In this Hadīth, ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) informs that the Messenger of Allah (may Allah's peace and blessings be upon him) would not touch any of the corners of the House except the two corners only. First: The Black Corner. He used to kiss or point to it with a stick or the like and then kiss it. This is because it comprises two merits, one of which is that it rests upon the foundations of Abraham (Ibrāhīm) (peace be upon him), and the other is that it contains the Black Stone. It is situated in the corner of the Ka‘bah that lies next to the gate from the eastern direction. The second Corner: "the one next to it". This is the Yemeni Corner, and the merit by which it is characterized is that it rests upon the foundations of Abraham also; this is why the Prophet (may Allah's peace and blessings be upon him) would touch, kiss, and wipe over it, apart from the other two corners. His words "from the direction of the houses of Al-Jumahiyyīn" refer to Banu Jumah, a subtribe of the Quraysh whose houses were opposite the Yemeni Corner at the time. As for the other two corners, they do not possess any of these two merits. So, they are not kissed or touched.
The Hadīth defines what should be touched and kissed of the Ka‘bah, which is the Corner of the Black Stone and the Yemeni Corner, apart from the others..

1273

Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) performed Tawāf around the House during the Farewell Hajj while riding his mount. He touched the Stone with his curved-end stick so that the people could see him, and he should be conspicuous, and they could ask him for the people crowded around him..

Commentary : The Prophet (may Allah's peace and blessings be upon him) demonstrated the rituals and activities of Hajj and ‘Umrah through words and deeds and pointed out what is permissible from among them and what is not.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him and his father) informs that the Messenger of Allah (may Allah's peace and blessings be upon him) performed Tawāf around the House during the Farewell Hajj, and that was the Hajj performed by the Prophet (may Allah's peace and blessings be upon him) in 10 A.H. It was called as such because the Prophet (may Allah's peace and blessings be upon him) seemed to have been bidding farewell to them, and he passed away shortly after that. "while riding his mount"; mount refers to every animal prepared for riding. During that Hajj, the Prophet (may Allah's peace and blessings be upon him) was riding his she-camel, he was touching the Black Stone with his curved-end stick, Mihjan in Arabic. In a Hadīth in the Sahīh Muslim Collection, Abu At-Tufayl (may Allah be pleased with him) reported: "and he kissed the curved-end stick." This is because one of the Sunnahs of Tawāf is to kiss the Black Stone, and since he was unable to touch the Stone with his hand, he touched it with a stick and kissed what touched the Stone. Then, Jābir (may Allah be pleased with him) pointed out that the Prophet (may Allah's peace and blessings be upon him) rode his she-camel to make it easier for people to see him and for him to be at a high place so that the people could recognize him and ask him about anything they would find confusing regarding the rituals of Hajj. He did so because the people "crowded around him"; so, he feared for them due to this crowdedness and did not want to be obliged to turn them away from himself. Therefore, his riding was easier for him and them and more beneficial in terms of following his example, and so that they could see him and ask him about whatever they wished.
The Hadīth denotes the permissibility to perform Tawāf while riding a mount, and this also applies to similar things like wheelchairs, particularly if riding serves a certain benefit, such as giving Fatwas to people and teaching them.
It also mentions touching the Black Stone and indicates that if a person is unable to touch it with his hand - because he is riding something or there is crowdedness - he may touch it with a stick or the like..

1274

‘Ā’ishah reported: The Prophet (may Allah's peace and blessings be upon him) performed Tawāf around the Ka‘bah during the Farewell Hajj on the back of his camel, and he touched the Corner (the Black Stone), disliking that the people should be pushed away from him..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to teach people through words and deeds, and he would facilitate the matters of religion for them at times of hardship and necessity. For example, he would facilitate the rituals and acts of Hajj that were hard for people.
In this Hadīth, ‘Ā’ishah (may Allah be pleased with her), the Prophet's wife, informs that the Prophet (may Allah's peace and blessings be upon him) performed Tawāf on the back of his camel, which was prepared for traveling, during the Farewell Hajj, that was the Hajj performed by the Prophet (may Allah's peace and blessings be upon him) in 10 A.H. It was called as such because the Prophet (may Allah's peace and blessings be upon him) seemed to have been bidding farewell to them, and he passed away shortly after that. "and he touched the Corner" i.e., the Black Stone. In the Two Sahīh Collections: "and he touched the Stone with a Mihjan" i.e., a curved-end staff. In a Hadīth narrated by Muslim, Abu At-Tufayl (may Allah be pleased with him) reported: "and he touched the curved-end staff." This is because one of the Sunnahs of Tawāf is to kiss the Black Stone.
Clarifying the reason for that, she said: "disliking that the people should be pushed away from him", which means that if he performed Tawāf on foot, it would be feared that people around him would be pushed away. So, out of compassion towards the people, he rode his camel to prevent that from happening. This was a method for turning them away from him without pushing, forcing, or shouting at them. Certainly, the Prophet (may Allah's peace and blessings be upon him) would not accept that people be pushed away from him. But he rode his camel lest one of those around him would volunteer to push the people away from him. In a version by An-Nasā’i in As-Sunan Al-Kubra Collection - and also in some versions in the Sahīh Muslim Collection -: "the people be pushed away from him"; "pushed away" instead of "beaten". The pronoun in Arabic may be referring to the Stone, and the meaning would be: If he performed Tawāf on foot, the people would turn away from the Stone each time the Messenger of Allah (may Allah's peace and blessings be upon him) passed by it, to avoid putting him in crowding, out of reverence for him. And the pronoun may be referring to the Prophet (may Allah's peace and blessings be upon him), and the meaning would be: Anyone who tried to reach him to ask him, see him, or follow his example would be unable to do so because of the large crowds around him, and so he would turn away without having his need fulfilled.
Also one of the reasons behind his riding during Tawāf was what Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported in a Hadīth narrated by Muslim: "so that the people could see him, and he should be conspicuous, and they could ask him, for the people crowded around him,", i.e. so that the people could recognize him and ask him about anything they found confusing regarding the rituals of Hajj. He rode his she-camel because the people crowded around him, so he feared this crowdedness for them and did not want to be obliged to turn them away from himself. Therefore, his riding was easier for him and them and more beneficial in terms of following his example.
The Hadīth denotes the permissibility to perform Tawāf while riding a mount, and this also applies to similar things, like wheel wheelchairs, mainly if riding serves a particular benefit, such as giving Fatwas to people and teaching them.
It also mentions touching the Black Stone and indicates that if a person cannot touch it with his hand - because of riding something or crowdedness - he may touch it with a stick or the like..

1279

Jābir ibn ‘Abdullāh reported: Neither the Prophet (may Allah's peace and blessings be upon him) nor his Companions performed Tawāf between Safa and Marwah except for one Tawāf. [In a version]: Except for one Tawāf; his first Tawāf..

Commentary : Hajj is one of the pillars of Islam, and it is an act of worship for those who can find a way to it. The Prophet (may Allah's peace and blessings be upon him) taught us its pillars, Sunnahs, and etiquettes.
In this Hadīth, the noble Companion Jābir ibn ‘Abdullāh says that the Prophet (may Allah's peace and blessings be upon him), in his Hajj, did not perform Tawāf between Safa and Marwah, except for one Tawāf, neither did his Companions (may Allah be pleased with them). Another version adds: "his first Tawāf". Tawāf here refers to Sa‘i between the mount of Safa and Marwah, which is one of the pillars of Hajj and ‘Umrah. It consists of seven rounds, the first of which starts from Safa and ends at Marwah, and the second round starts from Marwah and ends at Safa, and so on. Those of his Companions who performed Qirān Hajj - combining Hajj and ‘Umrah with one Ihrām - did not perform Sa‘i between Safa and Marwah except for once, because one Tawāf and one Sa‘i is sufficient for the performer of Qirān Hajj, as the rituals of ‘Umrah are incorporated into the rituals of Hajj. As for those who performed Tamattu‘ Hajj - assuming Ihrām for ‘Umrah in the months of Hajj and then ending its Ihrām and assuming Ihrām for Hajj - they performed two Sa‘is: one Sa‘i for their ‘Umrah and another Sa‘i for their Hajj on the Day of Nahr. This is demonstrated by a Hadīth narrated by Al-Bukhāri and Muslim, in which ‘Ā’ishah (may Allah be pleased with her) said: "Those who proclaimed Talbiyah for ‘Umrah performed Tawāf around the House and between Safa and Marwah. Then, they ended Ihrām, and then they performed another Tawāf after returning from Mina," i.e., those who performed Tamattu‘ Hajj. "As for those who combined Hajj and ‘Umrah, they performed one Tawāf," i.e., those who performed Qirān Hajj..

1282

Ibn ‘Abbās reported: Al-Fadl ibn ‘Abbās, who rode behind the Messenger of Allah (may Allah's peace and blessings be upon him), reported that on the evening of ‘Arafah and the morning of Jam‘, he said to the people when they returned: "Adopt tranquility!" Meanwhile, he held back his she-camel till he entered Muhassir, which is part of Mina, and said: "Get the Khadhf pebbles whereby the Jamrah is thrown." [In a version]: He did not mention: And he added: As the Prophet (may Allah's peace and blessings be upon him) pointed with his hand like a person engaging in Khadhf..

Commentary : Tranquility and solemnity are among the commendable traits encouraged by the Shariah, especially in worship and such situations that entail displaying them more than any other time, like Hajj, given that there are plenty of people and crowdedness therein, which requires moderateness in walking to avoid hurting others.
In this Hadīth, Al-Fadl ibn ‘Abbās (may Allah be pleased with him) mentions that he was riding behind the Prophet (may Allah's peace and blessings be upon him) on his mount during the season of Hajj at the end of the day of ‘Arafah, which is the ninth day of Dhul-Hijjah, at the time of heading to Muzdalifah, and "on the evening of ‘Arafah"; it is said: It occurs after sunset, for this is the time of the Imām's departure and the time of breaking the fast. It is also said: It is the time of standing from the afternoon to the dawn of the day of Nahr, for this is a time in which people stand at ‘Arafah and come to it in this manner. And it is said: The evening extends from noon to sunset. ‘Arafah is a name for the well-known area where the pilgrims must stand on the ninth day of Dhul-Hijjah. Jam 'is Muzdalifah. It is a valley located between the two Mashā‘ir of Mina and 'Arafāt, and the pilgrims stay there after leaving 'Arafāt, and then they perform therein the Maghrib and 'Ishā' prayers, combined and shortened, and they collect from it the pebbles for throwing Jamarāt at Mina. The pilgrims stay there till the morning of the next day, the day of Eid al-Ad'ha, after which they head to Mina.
The Prophet (may Allah's peace and blessings be upon him) said to the people: "Adopt tranquility!" This is a Prophetic instruction on etiquette and Sunnah related to departing from 'Arafah and Muzdalifah, which also applies to all crowded situations. The Prophet (may Allah's peace and blessings be upon him) prevented his she-camel from hastening amid crowds and made his mount move slowly. Thus, the Prophet (may Allah's peace and blessings be upon him) set a practical example of walking with calmness and tranquility and without hastening in crowdedness. He proceeded in this manner until he entered the valley of Muhassir, a small valley passing between and separating Mina and Muzdalifah.
When the Prophet (may Allah's peace and blessings be upon him) entered the valley of Muhassir, he instructed the people on the size of the pebbles they should collect; he said: "Get the Khadhf pebbles", and these are small pebbles similar to the seeds of beans. In another version: "As the Prophet (may Allah's peace and blessings be upon him) pointed with his hand like a person engaging in Khadhf." This is intended for clarification and greater demonstration of the size of the pebbles to be thrown at the Jamarāt and that they should be small, like the Khadhf pebbles. It is not intended that the throwing should be in the manner of Khadhf, which is done with the tips of the forefinger and the thumb.
Then, Al-Fadl (may Allah be pleased with him) informed: that the Messenger of Allah (may Allah's peace and blessings be upon him) kept proclaiming Talbiyah till he finished the throwing of Jamrat al-‘Aqabah on the day of Nahr, which is the tenth of Dhul-Hijjah. Thereupon, he stopped Talbiyah. This is the largest Jamrah, which lies to the west of Mina in the direction of Makkah. The wording of Talbiyah reads: "Labbayka allahumma labbayk, labbayka la sharīka laka labbayk, inna al-hamda wa an-ni‘mata laka wal-mulk, la sharīka lak (Here I am at Your service, O Allah, here I am at Your service; here I am at Your service, You have no partner, here I am at Your service. Indeed, the praise, the favor, and the dominion belong to You. You have no partner)." The time of Talbiyah begins upon the assumption of Ihrām for Hajj or ‘Umrah.
The Hadīth demonstrates how the Prophet (may Allah's peace and blessings be upon him) would care about people and direct them in such situations where needed.
It indicates that the pebbles should be small and they should be thrown gently, so as not to hurt people with strong throwing or large pebbles..

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‘Abdur-Rahmān ibn Yazīd reported: that ‘Abdullāh proclaimed Talbiyah when he departed from Jam‘. So, it was said: "Is this a Bedouin?" Thereupon, ‘Abdullāh said: "Have people forgotten or gone astray?! I heard the one to whom Surat al-Baqarah was revealed say in this place: Labbayka allahumma labbayk (Here I am at Your service, O Allah, here I am at Your service).".

Commentary : Hajj is one of the pillars of Islam, and it is an act of worship for those who can find a way to it. Its pillars, Sunnahs, and etiquettes must be taken from the Prophet (may Allah's peace and blessings be upon him).
In this Hadīth, the Tābi‘i ‘Abdur-Rahmān ibn Yazīd informs that ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) proclaimed Talbiyah when he departed from Jam‘, which is Muzdalifah. It is the third among the sacred Mashā‘ir by which the pilgrims pass and is located between Mina and ‘Arafāt. The pilgrims stay there after leaving ‘Arafāt at the end of the ninth day of Dhul-Hijjah, and then they perform therein the Maghrib and ‘Ishā’ prayers, combined and shortened, and they collect from it the pebbles for throwing Jamarāt at Mina. The pilgrims stay there till the morning of the following day, the day of Eid al-Ad'ha, after which they head to Mina. The wording of Talbiyah - according to a Hadīth reported by Ibn ‘Umar (may Allah be pleased with him) and narrated in the Two Sahīh Collections - reads: "Labbayka allahumma labbayk, labbayka la sharīka laka labbayk, inna al-hamda wa an-ni‘mata laka wa al-mulk, la sharīka lak (Here I am at Your service, O Allah, here I am at Your service; here I am at Your service, You have no partner, here I am at Your service. Indeed, the praise, the favor, and the dominion belong to You. You have no partner)." When the people heard him proclaiming Talbiyah in this place and at this time, they expressed disapproval of his Talbiyah and thought that he was a Bedouin from the dwellers of the desert who had no understanding or knowledge about the rulings of the religion. Al-Bayhaqi narrated in Al-Kubra Collection: "They said: O Bedouin, this is not a day for Talbiyah; it is a day for Takbīr." Expressing disapproval of those who criticized his Talbiyah upon departing from Muzdalifah, ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) said: "Have people forgotten or gone astray?!" In other words, have those people forgotten the Prophet's Sunnah in Talbiyah in a situation like this and therefore they criticized it, or they have knowingly abandoned the Sunnah?! Then, He said: "I heard the one to whom Surat al-Baqarah was revealed" - meaning the Prophet (may Allah's peace and blessings be upon him) - "say in this place: Labbayka allahumma labbayk (Here I am at Your service, O Allah, here I am at Your service)" i.e., I repeat my response to You in complying with Your command to perform Hajj, and I observe Your command time and again. He mentioned Surat al-Baqarah in particular because most of the rulings on the rituals occur therein. So, it is as if he said: This is the practice of the one to whom the rituals were revealed, from whom the Shariah was taken, and who clarified the rulings; so, adopt it.
The Hadīth mentions that Talbiyah is to be proclaimed in Muzdalifah.
It shows how the Companions used to teach people and remind them of the Sunnah of the Prophet (may Allah's peace and blessings be upon him)..

Book of Hadith